PUKHTOON NATIONAL UNITY

BY:Muhammad Afzal Khan (Khan Lala)

The translation is conducted by Akhtar Munir Bacha

Look at the topography of the earth; its towering mountains somewhere covered with snow like a Pukhtoon wearing a white turban somewhere beautiful lush green forests as if a pretty woman dressed in a green shawl. Its noisy rivers and valleys, oceans here and there deserts, white plain grounds, natural orchards and arid lands. Features of tract of a country and factors of its changing climate. Behind all this beauty and diversity, there lies a great natural purpose.

A closer look at these natural contours of the land also determines different boundaries of geographical entities.

Somewhere geographical unity is marked by tall lofty mountains and large oceans delineates its boundaries.  One country or geographical entity is differentiated by deep wide unruly seas and somewhere between the countries lie broad deserts and plains. The bottom line is that the superficial of land are in so many ways manifestations of natural requirements and scheme of things. Nature’s demands are not confined to geographical unity only. Geographical unity, formation of earth and combination of different factors creates a particular language and culture. Language and culture are the products of a long historical process of a country. Common cultures bind the people living together. This living together gives birth to social habits and customs. Slowly and gradually, unconsciously society develops a cultural unity. When cultural unity strengthens its ties with geographical unity, it enhances the opportunities of economic progress. Natural resources and means of production provide means of survival to that nation. The unification of these resources and necessities paves way for economy. The idea of national and individual prosperity comes into force leading towards economic basis of a society. In this way, geographical unity becomes a cultural economic unity. Material
prosperity coupled with intellectual maturity, strives for “three dimensional unity” and state comes into existence.

In other words three dimensional unity when transformed into political unity, it completes the process of formation of a nation. Geographical, cultural, economic and political unity forms a nation. Any other definition of the nation other than the aforementioned four factors would be misleading and cannot form a nation. It implies that nations exist in consonance with the nature’s theme. The oldest and natural this “four dimensional unity”, the stronger would be its existence and lesser its problems.

Side by side with this, another harsh reality exist testified continuously by history that is

when the nation state is subjected to foreign intervention or the boundaries of the nations

States are divided unnaturally, it creates tensions. Nationalism is the reaction of these

conflicts. Big wars are fought among nations and humanity suffered aggression and

violence. The nations who have centuries old cultural similarities and ties, have a greater    

emotional attachment towards their geographical unity. To defend their motherland they are ready to render sacrifices. This sentiment is called Nationalism. The oldest a geographical unit the deepest more effective, pure and noble would be the notion of patriotism.

 

In line with this discussion if we look at the world map every nation has its own homeland. Even centuries old repression under the colonial yoke and usurpation of their homeland by alien rulers, disturbing their national unity, failed to extinguish the spark of freedom and yearning for reunion. They restore their national unity at an opportune time The fall of the Berlin wall and reunion of Germans after decades of separation is a case in study. Similarly, Eastern European and Central Asian national entities are rejoining. In this context, we will examine in consonance with the central theme of our book, historical background of Pukhtoon Afghan geographical and national unity.

Archeologists unanimously agree that human race has originated from central Asia and spread to other parts of the world. This qualified· statement regarding human race is supported by historical evidences. History of sub-continent and central Asia begins from Alexander. Physical presence of Pukhtoon nation in the present homeland is a starch reality from the known history, but before this around 4000 years old, Veds (Hindu holy books) mention the existence of a. nation "PAKT" in its known homeland. Similarly in the holy book Oesta "PAKHT”, "BAKHD" and "BAKHAU' (Balkh) mentions a nation and its geographical unit.

 When nations were in the process of evolution, formation and mass migration, the modern concept of nations state was yet to born. During this migratory period, the inhabitants of central Asia termed as "Aryan" in history moved towards Europe and India. One of its components living in the valley plinths Suleman Kasi Mountain (ghoara marghai) descended to its present abode. This land is spread over from Chitral to Bolan (Quetta) and from river Oxus to river Indus situated between Central Asia and the sub-continent. This land of Pukhtoon is called at various times by the names like Aryana, Khurasan, Afghanistan, Roh and many others. Famous Greek geographists “Astrabi” in the year 24 AD described the boundaries of Aryana on ethnic basis.

Ahmed Shah baba, founder of the Afghan empire, who like the German Bismark for the first time united Afghan tribes and who unanimously declared him king of Afghanistan. Thus laying the foundation of a formal Afghan state calls it Pukhtoonkhwa and says;

Hearts are full of blood with your love,

Youths lay down their heads on your way.

I feel relief when I come back to you,

Otherwise, worries constrict my heart as snakes.

I forget the throne of Dehli when I recall,

The mountain peaks of graceful Pukhtoonkhwa.

No matter how many other lands in the world I may own,

I will never forget your beautiful gardens.

I will destroy the life fabric of the enemy,

When Pukhtoons brandish and use their swords.

The eras of Fareed⁽¹⁾and Ashraf⁽²⁾will come back,

When I launch attacks on all sides

Long before Ahmed Shah baba, the father of Pukhtoons, Baba Hotak calls it Pukhtoonkhwa in one of his poems saying;

Bravo! Stand for your honor, it’s the time,

Mughals have attacked.

They are on rampage in Pukhtoonkhwa

Mughals spread in home and hearth,

Even in Ghazni and Kabul.

Come up! O, the brave of Margha!

Stand for the honour of Pukhtoonkhwa.

With sharp swords and arrows,

Mughals spread in home and hearth,

Even in Ghazni and Kabul.

Like this land having different names at different times its dwellers have different names like Pukhtoon, Afghan and Pathan are famous. The word Pukhtoon has originated from Hindu holy book Veds "Bakhd", Bakht"  and Greek words "Pakteen' or "Packtia". Pushtoon poet and writers have also used the word Pukhtoon. Central Asian called "Pukhtoon Afghans”.

In view of the recent chronological findings and researches headed by famous Norwegian pukhto chronologist longist Guric Morgaor stem Pukhtoon are the favorite branch of those “Sakans” who established an empire of Sakistan (Seistan) stitching from Sakistan up to Kashmir in the year 250 BC.

Another theory sparking controversy in some intellectual circles is that as citizens, all nations living in Afghanistan are Afghans. As Pukhtoons considered Afghanistan as their homeland and Mir Vess and Ahmed shah organized it in an administrative unit ruling Afghanistan for two and a half centuries. Therefore every Pukhtoon was Afghan but every Afghan was not Pukhtoon. Our purpose is to identifying the national question of Pukhtoon unity and sensitizing the young Pukhtoon generation to understand national question and to inculcate an urge for restoration of their lost empire and attracting attention of Pukhtoon intelligentsia, writers, historians and politicians towards these issues of national unity. Genealogical discussion has only referral value.

After going through all these doctrines it is crystal clear that Pukhtoon is a famous proud and brave central Asian nation, who much before its known history, existed in the national geographical unit.

All the paths to India pass through the Pukhtoon soil. Before industrial revolution India was a golden bird. Every emerging empire strived to capture it. Before reaching India they faced Pukhtoons resistance. Right from Alexander the Great till the Soviets, Pukhtoon bravely fought every invader. Alexander of Macedonia, who conquered huge empires up to Iran in months and days, was intercepted by Afridis for three years and Alexander the great paid them tax and after a few days demanded again. Due to their second demand and hilly tracks of Khyber Pass he changed his route and went through Bajwar.  On that route,  Asapazai - a tribe of skilled horse riders according to Herodotus and other historians the present Yousafzai fought him and was injured for the first time at Katkala by an arrow which did not heal till death smashing the Greek myth that the sons of Gods can also succumb to injury. Gengez Khan Army was for the first time defeated at the Pukhtoons soil at "Salang" and 'Ghazni". His famous general Shegi Tuto was killed in the battle. Gengez khan ravaged the whole of "Ghazna' to avenge the death of his favorite commander. At Mora Zaheeruddin Babar, Mugul emperor’s forces were defeated by Shah Mansoor, a Yousafzai warrior. Resultantly Babar signed a truce agreement with Shah Mansoor. As the super and military power of 20^th century entered Afghanistan fully armed with modern equipment, they were engaged in a war by Afghans for 12 years leading to its immediate disintegration besides other internal economic factors. It is a common belief that entry into Pukhtoon soil is easy but exit is difficult. It is not an easy task to defeat Pukhtoons and his surrender is too difficult. Due to this national character, every aggressor has weakened Pukhtoon national unity in a planned manner. It is pertinent to mention that the intrigues of Moghuls and British empires towards the division of Pukhtoon national unity, are necessary to be unfolded.

Despite the fact the Mugul emperor Zahiruddin Babar conquered India with the help of
Pukhtoon warriors, he considered them a potential threat to his power. He cautioned his son, King Humayun in a will to keep a vigilant watch on Pukhtoons. Mughals made consistent efforts for centuries to mentally paralyze Pukhtoons. When the army of the lofty Mughul emperor was looted by Yousafzai at Ambela; killing Akbar’s minister Beerbal and the army chief fled, it was a great shock for mighty emperor Akbar. His army was ravaged. In order to avenge this defeat and restore writ of his kingdom, he camped at "Attock" along with his courtiers "Nouratan" (Nine diamonds) to chalk out a strategy for conquering Pukhtoon land and establishment of permanent garrisons. The focal point of this plan was that since Pukhtoon do not surrender there will be continuous fighting and the state will have to incur heavy expenditure on war.  It was therefore decided that instead of spending heavily on war expeditions, a small portion of that money will be spent on Pukhtoon tribal chiefs as a policy of appeasement. For this purpose under different heads of accounts e.g. Muajib (a kind of annual payment to tribesmen) Patkai Lungi (turban) paid to Pukhtoon elders, Pukhtoon tribes were financially controlled. This corrupt practice made the Pukhtoon national polity permanently sick.  

Structure of Pukhtoon society based on collectivism was gradually eroded.  Its representative “Jirga" was replaced by Government selected Jirga. The public representative, an elder called "Khan" guest house and a place for decision making and dispute resolution

"Hujra" was a common place for gathering of the whole village or mohallah who collectively  

funded its expenses through allocating some portion of the land and its revenue to meet its

expenses. These publicly elected representatives were replaced by government selected

portfolio holders and private hujras and bungalows replaced collective hujras. Because of

the Government rewards Muajib, Lungi, the leaders joined hands with the usurper enslaving

Pukhtoons.

Apart from monetary benefits, Mughals and particularly British allotted common national land to their lackeys as jagirs (fiefdom). As such, a society which was by and large based on collective ownership brotherhood and social justice converted into private ownership, a type of feudalism. If Pukhtoons want national unity, they will have to abolish feudalism and Muajib system. The more a democratic society, the lesser exploitation.

In the year 1972 in our province (named Frontier by British), I was a minister in the coalition government of NAP and JUI. In the cabinet meeting, I suggested to abolish the system of Muajib which is ailing the Pukhtoon politic and is also a hindrance in the way of national unity. Majority of cabinet feared a strong reaction from the beneficiaries. I insisted and offered that I will start it from Swat where landlords and elders including my family members received Rs 5 lack will be abolished and money will be spent on scholarships of students’ in addition to the usual scholarships of the district schools or colleges by the education department. The beneficiaries' of these Muajibs of district Swat made hue and cry but since it was a correct decision, nobody after us restored the system. I was of the view to implement this decision in the whole of Malakand and FATA but our Government was suddenly dissolved.

After Mughals, Pukhtoons were invaded by Sikhs for a short period. Before they could consolidate their rule; British conquered the whole of India. Pukhtoon soil was invaded from South unlike the past invaders from North. British entered Pukhtoon soil to intercept Napoleon Bonaparte and later to foil the designs of Czarist Russia to enter warm waters of Arabian Sea. Though Pukhtoons were scattered and weakened by Sikhs, they raised in arms to fight the aggressors and defend their motherland as it is their national character. Pukhtoons fought British bravely splashing the blood of British forces more than the whole of India. Pukhtoon defended every inch of their land, fighting British armies at each valley and curve of Pukhtoonkhwa. Drunk with their imperial supremacy, the British at the pretext of their forward policy entered Kabul, occupying the whole Pukhtoon area. This is called the first “Afghan war". In less than a year in the winter of 1842, Pukhtoons gathered under the leadership of Akbar Khan and killed 13,704 soldiers leaving only Dr. Bryden to report the defeat to general sole stationed at Jalal Abad. This was a time when the Britishers were busy in the great game planning to stop Czarist Russian expansion towards central Asia and claimed the land from India up to river Oxus. This was really a great tragedy for the British Empire. British more powerful, wise and cunning than the Mughals started planned efforts to break Pukhtoon unity and divided them geographically under the three fold frontier policy. Concomitantly with this policy they attacked Kabul for the second time to avenge their disgraceful defeat and restore their lost authority and respect in a bid to burn the villages from where Afghan had attacked them. Major General Knott from Kandahar side and General Seal from Jalal Abad attacked Kabul, They burnet another village Ghundai on their way.

The British drew three lines to break down the power of .Pukhtoons and, thus, divided the land of Pukhtoons into three parts. The area under the first line was called the “settled area” in which the British enforced their own law, policy and system of education. Another line was, drawn in the name of Durand Line. The area under that line was further divided into agencies, states and Illaqa Ghair (aliens land, but this term was applied to the area which was condoned by the government as free). There the British maintained its existence through the political department, and avoided direct interference, ostensibly, in those areas other than construction of roads and cantonments; they did not enforce their own law in those areas. This is the central part of the Pukhtoons-land and considered the spinal column. Thus, the Pukhtoons-land was divided into different parts in order to shatter the national unity of Pukhtoons. Unfortunately that division still stands even fifty five years after of the creation of Pakistan.

Another line was drawn along the Oxus River. The area between that line and the Durand Line was called Afghanistan. There they did not establish .any type of political department, nor did they exercise direct interference. Instead, it was handed over to the Amir of Kabul to rule. But, those Amirs were subjugated in case of the foreign relations of Afghanistan. The Afghan delegation for demarcation of the boundary 1inealong the Oxus River between Afghanistan and the Tsar of Russia was led by a Britisher named Simon. It left no doubt about that line that it was, in fact, the boundary between the British Empire and the Russian empire. In this way the geographical
unity of Afghans was divided. It was not the boundary line, but the borders of the visible and invisible state of the British.

There was no ban on movements of people living across the Durand Line. The appellation of Afghanistan was maintained for one part of the land so that the mind of the Pukhtoon is not given to suspicion as regards the nonentity of Afghanistan in which the Pukhtoon nation was living along with other nationalities, and which, once, stretched from Oxus to Attock. Reaction .to this division was, therefore, not so sharp.
Rather it worked as slow poisoning. The Amir of Afghanistan, though considered King by his subject, was aware of the fact that he had been installed on the throne by the British. The British had restricted Afghanistan in foreign affairs to such an extent that the Amir who deviated from the policy of the British had to lose the throne. It happened to every Amir from Dost Muhammad Khan to Amanullah Khan. The latter had a clash with the British on this ‘very issue, which resulted in the Rawalpindi pact under which the status of Amanullah Khan was raised from Amir to the King. The British recognized sovereignty of Afghanistan also in foreign affairs. Amanullah Khan desired that Afghanistan should stand in the rank of independent countries. He was, therefore, famed among Pukhtoons as Ghazi Amanullah Khan. His that very desire cost him his abdication and exile. The British raised certain pirs against him who led his overthrow at the ‘hands of Habibullah Khan Alias Bacha Sáqao who was once a labor at Spina Warai, near Peshawar.
 

Besides this geographical division, the plan of mavajeb and offices conceived by Mughals was not only maintained but enlarged. The unity of that nation had never been spilt, which has been a unitary entity from every angle, and has remained a unit since the time of known history, whether it was the ruler itself or its land was under the writ of aliens. But the policy of Pvlavafeb and frontier effected its mental and geographical division. Pukhtoons remained ignorant of each other due to this division and were estranged and alienated from each other with the passage of time.

Geographically, one natural unit was divided into three artificial parts, and such a system was introduced in each part which did not have any resemblance with the others. Of them, the tribal system is very strange which still exists even fifty years after the creation of Pakistan This is a system which does not give the right of adult suffrage Their fundamental rights have been usurped, so much so that an ordinary political officer can take their freedom under the FCR and can send them to jail without the right of defense. The tribal people have no right to appeal against destruction of their houses or
imprisonment by the political department. The worry is this that they still consider themselves free tribesmen.

When I was appointed Federal Minister for State and Frontier Region, I gave a statement that the tribesmen would be given rights of adult from chise suffrage and representation in the provincial assembly I also said that tribesmen would be given the right of appeal against the FCR In reaction to that the tribal Maliks, particularly the tribal members of the Senate and the National Assembly, raised such a noise, at the behest of the political department of Pakistan, that all those 16 members would stand against the government Our minority government was a coalition with other minor parties Their stand, therefore, posed a serious threat to the government. But I took stand by my statement that it was correct, and that it was not the stand of “Pukhtunkhwa Qami Party” only but it was a part of the electoral manifesto of the Pakistan People’s Party also. After that Mohtrma Benazir Bhutto visited Parachinar. She also talked of giving the right of adult suffrage to the tribesmen, because it is the path to political development and progress of the country and nation. But this right has not been given to
tribesmen so far.

On the other side, it was the national duty of every Amir in the throne of Afghanistan to work for the national unity of its own people. But he knew that he was there by the grace of the British. He also knew that even if he thought of the national unity of his people, he would not remain as an Amir. He valued his throne more than any other consideration, because sons have killed fathers and fathers have killed sons for the throne. Instead of revival of national unity, the Amir tried to create hatred among the people. Since there was no political freedom on that side of the Durand Line, the people also followed the concept that the King had. They called Pukhtoons on eastern side of the Durand Line as “slaves of the British” and considered them inferior. Whereas the “Dod” tradition of Pukhtoons binds even a cousin to take revenge of his murder, or subjugation of his cousin. Amir Abdul
Rahman, although he was very shrewd and ruthless, also allowed the British to carry out demarcation according to their own plans. He only wanted that he should be shown only the area of his kingdom. It was in his time that the boundaries of the present Afghanistan were demarcated in 1893.

Down of the Durand Line, a great number of Pukhtoon leaders struggled to attain freedom from the British. But in my opinion, there was a fundamental flaw that Pukhtoons did not demand freedom from the British on the basis of the national unity of Pukhtoons for restoration of the Afghanistan of Ahmad Shah Baba. All those leaders linked the freedom of Pukhtoons with the freedom of India. The face of Pukhtoons was diverted from the “north” to the “south”. It was a historical blunder that the Indian National Congress led by Gandhi did not heed the last minute request of Bacha Khan to recognize Pukhtoons.

The split that the British’ had caused in one body, widened more. Therefore, even in a long spell of more than 103 years, a strong national movement could not evolve against those actions of the cruel. That division of 1893 was the result of the conspiracy hatched by a usurper. And the action of the usurper has no constitutional, moral or legal authority.

The land of Pukhtoons was never a part of India. It lies between India and the Central Asia. The Pukhtoon has never been considered Indians. All through their life, the Pukhtoon maintained his relations, trade and cultural links with the Central Asia which is their first home. Hindu Kush and Suleiman mountains are their abodes. They have received knowledge from the north, and, so, he gives respect to the north. Before the lines were drawn by the British, his trade continued with Tashkent, Samarqand and Bokhara. After the occupation and rule of the: British, the trade links of Pukhtoons were also diverted to the south, but still his relationship with the north has not severed.
The land of Pukhtoons has remained under the administration of different dynasties and different civilizations since 550 BC, as per the following chronological details:
 

Achaemenian dynasty                                                           550      —        331      BC
Alexander the Great (Greeks)                                               327      —        305      BC
Moryadynasty .                                                                     323 —, 190 BC
Bakhtari rulers                                                                       185 — 97 BC
Saka                                                                                      97 — 5AD
Indo-Parthian                                                                        7  — 75 AD
Kushan dynasty.                                                                   75 — 225 AD
.Sasanidedynasty                                                                  230 — 361 AD
Aphtali (Saka’s race)                                                             365 — 455 AD

Sasanide dynasty                                                                   568 — 644 AD
Kabul Shahi dynasty                                                            650 — 870 AD
Safarides                                                                                861 — 900 AD
Hindu Shahi                                                                          900 1021 AD
Ghaznavides                                                                          960 — 1150 AD
Ghorides                                                                                1181 — 1206 AD
Mughul dynasty                                                                    1526 — 1739 AD
Hotak                                                                                     1709 — 1735 AD
Durranis (Sadozai, Barakzai)                                                            1747 — 1978 AD

In this order, three dynasties of Pukhtoons have ruled Afghanistan in different eras. They include Ghorides, Hotak and Durranis. During the reign of Ghorides, some parts of the Central Asia were also merged, besides the Western parts, in Afghanistan. The rulers belonging to Hotak clan of Ghilzai included Mirwis Nika (founder), Abdul Aziz Khan, Shah Mahmood, Shah Hussain and Shah Ashraf. They had captured many parts of Iran, including Isfahan. Sadozai ruled Afghanistan for more than 230 years, i.e. from 1747 to 1978. Their first ruler was Ahmad Shah Baba and the last Sardar Muhammad Daud.
 

Three Pukhtoon families have ruled India for a long time, not successively but spread over different periods. They included Ghilzais, Lodhis and Suris. The particular feature of the governments of Pukhtoons in India was that they did not maintain links with “Roh”. Their strength and stability depended more on local sources. When the local sources of power cooperated, the government was stable. But whenever those sources turned hostile, they lost power. Of those kings, Bahiol and Sher Shah had made intentional attempts to establish links with “Roh” but did not succeed due to the time factor. It was the result of their intention that a great number of Pukhtoons from tribal areas settled in India, and established local states from 0dh to Bengal, having left rich legacy of noteworthy achievements in history. More than twenty States of Pukhtoons, besides fiefdoms, existed at the time of arrival of the British in India. Almost all the non-Pukhtoon rulers in the Iand of Pukhtoons had one common attribute, i.e. they perpetuated their rule but refrained from interference in the internal freedom of Pukhtoons.

Pukhtoons have particular psychological traits. Their language is Pushto and their way of life is called Pushtunwali. They abide rigidly by Pushtunwali. Jirgah, hospitality, to give shelter, revenge and “nanawari” are solid fundamentals of Pushtunwali. Pukhtoons indulge in lavish hospitality. They are pleased to receive guests, considering them “the Grace of God”. They. give more respect to unfamiliar guests than the1 familiar ones. They give shelter to others even at the cost of their own lives. A score of matchless events related to shelter are assets of their history.

There is a famous event that a youth wounded in a fight entered a tent of a Pukhtun old lady and requested shelter. The lady gave him shelter. After a little time, a few persons entered the tent and asked for that person from that Pukhtñ lady. She : refused on the ground that she had given him shelter. Those men told that lady that the same person had killed her two sons. But that lady being a Pukhtun, took firm stand and said that she had given him shelter, and that she could not give him over to anyone else.5
Revenge has great importance in the life of Pukhtoons. It is a famous proverb that da badal kanree pa samandar kshe hum ne wrastee gee (the stone of revenge does not rot even in the ocean) There are many events that grand Sons have taken revenge of the murder of their grandfathers. Pukhtoons take revenge for the bad, but grants pardon even for a murder at nanawati. In fact nanawati means confession of commission of guilt or crime and appeal for mercy. In the tapa  and ‘folklore of Pukhtoons, mention of hospitality and nanawati reflects their particular traditional trend. The Jirgah has great importance in the social life of Pukhtoons. The Jirgah is such a representative national assembly of Pukhtoons that does not have a chairman and a secretary. It assembles on one-point agenda, although many other points may come up during the proceedings of the Jirgah ‘. Decisions of the Jirgah are unanimous, and, they are given national sanctity. No body can dare to refuse it. Those issues, which can not be settled by other nations even through bloody clashes, are settled peacefully by Pukhtoons through Jirgahs.

There are glorious decisions of Jirgahs in the history. The turban of rule was put on the head of Ahmad Shah Baba by a Jirgah, therefore the entire Pukhtoon nation was on his back.

As I said most of important and historical decisions are made by jirgahs, Pukhtoons adopted religions also collectively. When they adopted Buddhism, they were so much dedicated to its service that they expanded the sphere of that religion beyond the northern and southern boundaries of India up to the frontiers of Tibet and China. When they embraced Islam, they stood by their collective decision so firm that they carried on that religion to every nook and corner of the sub-continent. Presence of Islam in Indonesia, Malaysia and China is the result of their sincere efforts. Individually as well as:
collectively, Pukhtoons are very bold, broad minded, considerate and free of every type of religious fanaticism. The example of their cultural consideration is that they give up their own culture and language even out of their geographical boundaries. Niazi of Mianwali, Khans of Qasur, Suddhan of Kashmir and Pukhtoons of Rohilkhand can be mentioned in this context.

The Pukhtun is a spirited and cheerful nation, but he keeps up his honour even at the cost of his life. His poverty does not stand in the way of his honour within his home and
his country. If he serves that is, too, with honour. He does not consider anyone equal to him out of his abode. He is brave as 1 tiger and solid as steel in war, but soft as silk in company, and  delicate more than a flower in matters related to honour.

That was a supplementary argument. We come back to the topic. After the collapse of the Soviet Union, old geographical units re-emerged in form of free States. The Communist occupation had made all round systematic efforts to affect national territories and put an end to continuity of national unity, and convert their languages and names to Russian. After seventy years it proved that facts and natural laws, in form of nations or any other form, can’t be erased easily. Today, the entire world, Pakistan in particular, wants trade relations with Central Asian states and re-opening the land-routes of trade, passing through Pukhtoonkhwa and Afghanistan, the land of Pukhtoons, lying between the Central Asia and the sub-continent. However, these routes cannot be reopened until peace is restored. Restoration of peace is subject to recognition of national unity of Pukhtoons and respect for sovereignty of Afghanistan. How can peace be restored when Pukhtoon-Afghan body is cut into two and war on terror is at its peak? The world has become a global village, thanks to modern modes of communication and broadcasting. Europe with free and sovereign states, has adopted single currency (Euro) because they want more progress and prosperity for their coming generations. It is an age of broader alliances and all the countries, especially India, Pakistan, Iran and China must enter into broader alliances to foster trade and commerce. In my opinion such broader alliance cannot be achieved without the national unity of Pukhtoons.

It is a matter of concern that instead of taking effective steps towards restoration of the national unity of Pukhtoons, after the creation of Pakistan, the line drawn by the British between the two Islamic countries is considered as boundary. Pakistan was a movement based on two-nation theory, i.e. Muslims are one nation and non-Muslims are another nation There is no mention anywhere in that movement that Muslims up to a certain boundary are one nation. The founder of Pakistan, the Quaid-i-Azam, had said in
clear words in a radio address to the people of Australia on February 19, 1948, and to a tribal Jirgah in the government house Peshawar on April 1948 that:
We, Muslims, believe in one God, one Book the Holy Quran, and one Prophet. So we must stand united as one nation. You know the old saying that in unity lies strength. United ‘we stand, divided we fall.

After the assertion of the Quaid-e-Azam, the Durand Line
cannot remain a boundary because people on the upper as well as lower sides are not only Muslims but are one Nation having similar culture and language also. On the contrary, the Pakistani rulers consistently consider Durand Line as a boundary between Pakistan and Afghanistan. Their sole argument is that it is a legacy of the British Empire which they cannot discontinue. I was taken aback to read a statement of a petty Government Official of Home Department KP that all arguments against Durand Line are funny and baseless. I would like to quote the saying of Allama Iqbal:
 Asia is a body of water and earth,
Afghan is the heart of that body,
1J he is sick, Asia is sick,
If he is well, Asia is well.
If Pukhtoons were not in a position, and are still not able to restore their national unity, then rulers of Pakistan were bound, and are still bound by the theory of Allama to consider national unity of Pukhtoons because the division and chaos of Pukhtoons is not in the interest of South Asia. A peaceful and prosperous Afghanistan is a key to peace in Asia.

I agree that the representative of Afghanistan had opposed membership of Pakistan to the UNO and had did not welcomed its creation as a neighboring country, but it was a matter of two opposite systems; the aristocratic system considered establishment of a democratic system in the neighborhood a threat. Rulers of Pakistan should consider the fundamental theory presented by Allama Iqbal. A plan of confederation between Pakistan and Afghanistan has almost been drawn when Aslarm Khattak was ambassador of Pakistan in Afghanistan. During the regime of President Sikandar Mirza, who on a two day state visit to Kabul spent ten days there. All the phases of the system between Pakistan and Afghanistan were almost completed when relations between the two countries deteriorated again because rulers of both side did not have the competence and courage to step over the division of  the British.

 Since the disintegration of Soviet Union and the concept of  a New World Order,  man has made so much progress up to the end of the 20th century that he has reduced the distances of years to minutes. He has reached moon and is struggling for reaching other planets. But, with all this progress, man is being deprived of mental peace and contentment. The reason is the multiplication of the process of exploitation. Not only the individual exploitation but economic, cultural and political exploitations of small nations also continue. The exploiting powers do not want to understand that the process of exploitation does not destroy the peace of the weaker nations only, and put them in difficulty, but the life of the oppressor is also blighted by mental confusion and physical discontentment.
If the point is considered that the world has shrunk to such a size that everyone knows about every corner of the globe, then it becomes imperative that a universal pact should come into being and all this is accepted with broad mind that the small nations also have the rights of life as the powerful nations have. The small nations also need a peaceful and happy world of cultures, languages and additions. If it happens, this world will become the cradle of peace. This and more have been incorporated in the Charter of the United Nations and has been recognized officially by all the nations. But problems are never solved with signatures alone. Solution of problems can be made possible by recognition of the equality of the human beings. In such a case, the small nations will not feel helpless and dejected And the same big powers, which have divided the small nations for their own interests will open up avenues for their unification

Many nations on the surface of the earth are still divided. They have been struggling for centuries for their reunification to regain their honors. The Pukhtoon nation is one of them which has been divided more than 105 years ago. More than 50 years of the freedom of Pakistan have also lapsed but Pukhtoons still live in three separate divisions, i.e. Frontier, Tribal Area and Baluchistan. Although all these three divisions are parts of Pakistan, yet they are nameless. The Frontier Province was the Northern-Western Frontier of a colonial state that expired on August 14, 1947 with the freedom of Pakistan. Second is the Tribal Area; there is no proper name to identity the tribes. One part of Pukhtoons lives in Baluchistan which was reconstituted as a province in 1970. It is clear that the Baloch ‘reside in Baluchistan, as Punjabis live in Punjab and Sindhis in
 Sindh. When Pukhtoons of Baluchistan come to the frontier province, Pukhtoons of this province call them ‘Balochi Pukhtoons”. This term is so much harsh and painful for them as an abuse. In this matter, the Pukhtoon of this land is not to be blamed. He thinks that the inhabitants of Balochistan are Baloch. If they are Pukhtoons, they should be Baloch Pukhtoons. If all these three parts which are adjoining and have one culture and one language and still hold the age-old racial relationship are united and given a proper name, this land will automatically prosper.

I have mentioned before, and repeat it again with a stress, that so far Pukhtoons have not regained their national unity, their difficulties and donation cannot end, and they
cannot enjoy respect as members of a nation. If this political awareness and sense have not developed among Pukhtoons to achieve their national unity, then it is incumbent on all those nations which call themselves civilized, “that nation” which had divided Pukhtoons, and those nations in particular which :f know the pains of division, to help Pukhtoons in restoration of their national unity, in order to ensure restoration of peace in this whole region, stretching from the sub-continent to the Central Asia, to usher in an era of prosperity. It is my conviction that if it happens and the way to great unities of nations is opened up, peace and prosperity will return to the whole region.

The history bears testimony to the fact that if those natural units, which have been divided by force are not reunited in peaceful ways, they are led by the history to their natural goals on the way of compulsion. The start of the 21st century must have this distinction that the issue of the national unity of Pukhtoons is solved through peace, patience, tolerance, .: under-standing, and national consideration instead of 4 compulsion Then a new era of peace and prosperity will start in the world, particularly in this region.
I am extremely grateful to Almighty Allah• that I have Offered this brief message, as a Pukhtun, to the afflicted Pukhtun (Afghan), and entertain complete faith that every
member of this shattered nation, wherever, and in whatever condition he is, and to whatsoever profession he belongs, would take a turn with his idea and pen to achievement of his national unity and identity. I also beseech all the civilized nations and the humanitarian agencies to extend active political and moral support to the Afghan (Pukhtun) nation, so this afflicted nation could free itself from the ugly shackles of the division, made by the usurper and achieve its national unity.
Late Fazal Mahmood Makhfi was a well known nationalist poet and writer. He had passionate ambitions for reunification of the shattered body of the Pukhtun nation. His this one poem reflects his ambition for the national Unity.

0, God/flourish the hujra of our oneness,
Unite the scattered Pukhtoons,
Make them one heart and one soul,
Grant them rid of division. Kashmir to Herat, Balochistan to this place;

All they are Pukhtoons, but are scattered,
Assemble them in one body,
All these pieces, 0, God1
Grand groups of Pukhtoons, in hills and on plains,
Descendants of great groups, let us be united,
Unite all scattered grandsons of one grandfather of Pukhtoons,
Why are they so low, not aware of one another,
.0, God, destroy,
The twister thviszon1—
• 0, Our Pushto! where are you! Why are you away from us,
you are our heart and soul, )‘OU are wings of our nation,
Make easy the journey for us,
So that we join the total
0, God! take away, just now, enemies from our land,
Make our Khan from us from our own nation,
And enlighten, us from our own selves,
The darkness of Pukhtoons.

- بېرته شاته